The Natural Course of Events (4)
天道（四）
1 Artist, writer and collector of all ages have a common dream; they wish that their works or collections would be showcased in the national museum for good so that his name and books can be handed over for thousands of years.
古往今來的作家、藝術家、收藏家，他們大都希望，有一天能將自己的作品或收藏品; 放置在國家博物館或文物館中，永久收藏，以便流傳千古。
2 Sport stars of the U.S.A wish they would be listed in the Fame Hall. Zhu Ming and Zhang Daqian also wish their carving and painting works would be exhibited with the ancient works in the national museum.
美國的運動明星，也希望有一天能進入名人堂；朱銘及張大千也同樣的希望，他們的雕刻與字畫，能有朝一日進入故宮博物館，與古代名人的作品一併展示。
3 The same goes to Confucius. He had collected many books, some were other’s works, some were written by him. He wished those works would be conserved forever in the national library.
孔子的想法也是一樣。他也是希望多年來他所蒐集的各家著作，以及他個人的作品都能一一的存放在國家圖書館裡，永久的保存。
孔子希藏書於周室。
4 When Confucius raised the idea of contributing those works to the royal library of Zhou, Zilu suggested, “In order to make the royal library accept our books, we may ask Laodan’s help. It is known that he was a director of the library. Though he is retired now, I think, his recommendation is still helpful.”
當他提出將這些寶貝捐給周室的構想時，子路建議：「要想周室接受我們的書籍，可以找老聃。據悉他從前任周室的徵藏史，雖然他現在退休在家，可是有他的推薦，我想周室會接受的。」
子路謀曰：「由聞周之徵藏史有老聃者，免而歸居，夫子欲藏書，則試往因焉。」
5 Confucius thought what Zilu recommended was reasonable. He decided to visit Laodan and ask for his help.
孔子認為子路講的有理，就決定先去拜訪老聃，以求得到他的幫助。
6 The day, Confucius visited Laodan and addressed his purpose. To Confucius’ embarrassment, Laodan refused, “No. I can’t recommend it.”
這一天，孔子前往拜會老聃，並說明來意，沒想到老聃卻不賣帳。一開口便說：「對不起，我不能答應你。」
孔子曰：「善。」往見老聃，而老聃不許，於是繙十二經以說。
7 Confucius did not give up. Opening the twelve classical books he carried and tried to address the content to Laodan so as to gain his agreement. Speaking for a while, Laodan raised his hand to interrupt him. Laodan said, “Wait, I would like to hear the essentials.”
孔子仍不死心，將隨身帶來的十二經打開，嘗試向老聃介紹這套經文的內容大意，以博取他的同意。孔子才剛講了一會兒，老聃就舉手制止了他。說道：「等等，你只須簡單扼要地說明重點就行了！」
老聃中其說，曰：「大謾，願聞其要。」
8 “Benevolence and righteousness are the essentials of those books.” Confucius answered.
孔子說：「十二經的重點在仁義二字。」
孔子曰：「要在仁義。」
9 Laodan asked, “Are they the original nature of human?”
老聃說：「仁義是人的本性之一嗎？」
老聃曰：「請問仁義，人之性邪？」
10 Confucius replied, “Yes, they are. A man is not a gentleman without benevolence; he can’t live in the society without righteousness. Therefore, they are the prerequisite virtue of a man of perfect practice.”
孔子說：「是的。仁義是人的本性之一。不懷有仁就不能稱為君子。不講求義，人在社會上就不能生存。所以仁義是修行完備之人不可或缺的德性之一。」
孔子曰：「然。君子不仁則不成，不義而不生。仁義，真人之性也，又將奚為矣？」
11 Laodan asked again, “Please elaborate the meaning what benevolence and righteousness you called are?”
老聃又問：「請你告訴我，什麼是你所謂的仁義？」
老聃曰：「請問，何謂仁義？」
12 Confucius answered, “Our thinking and planning are for the purpose to make our people and affairs harmonious, tranquil and beautiful, no matter to different races and nationalities. These are benevolence and righteousness.”
孔子回答：「心中思慮，策謀的都是如何使週遭的人、事、物和諧、安寧、美好；對其他人不分彼此，不分種族、國籍，都一視同仁; 這就是仁義之情。」
孔子曰：「中心物愷，兼愛無私，此仁義之情也。」
13 Laodan said gravely, “Alas! Your thought is dangerous! Don’t say these in the future. These concepts would teach people to be evil. Isn’t it too pedantic to advocate the multi-love? The so-called selflessness essentially is selfishness in nature!”
老聃神情嚴肅地說：「喂! 你這種思想太危險了！以後再也不要這麼說，那會教壞人心的。像你這種兼愛的主張，是不是太迂腐了呢？你所謂的無私其實本質上還是私啊！
14 If the purpose of your books is well governance of a country and good living of people, then, what you do is futile. The natural course of events has been there, operating in a certain regulations. It is cold and hot in the due time. Rice has its time to sow and harvest. The sun and the moon hang in the sky to illuminate the world in turn. The stars appear in fixed position and time, making few mistakes.
如果你這些著作的最大目的是想將國家治理好，老百姓皆有所養的話，那你就白費心了；天地運作的道本來就放在那兒，大自然早已按一定的常規在進行操作。該冷就冷，該熱就熱；稻子該種就種下，該收成就收成；日月輪流高掛天際照明世界; 星辰固定在某時，某方向出現，很少有失誤的。
15 The animals, such as cattle, sheep, horse and deer live in groups in the wild field. We never breed them. They make no clear change, nor does the forest.
牛、羊、馬、鹿等成群地生活在曠野之間，我們從不理會牠們，而牠們也從來沒有什麼明顯的變化。草木森林也莫不如是
16 As a member of the Nature, why do we need benevolence and righteousness? Why to use artificial governance to manage and interfere?
人是萬物之一，為什麼我們就需要什麼仁義，什麼人為的治國方略去管理、干涉呢？
老聃曰：「意，幾乎後言！夫兼愛，不亦迂夫！無私焉，乃私也。夫子若欲使天下無失其牧乎？則天地固有常矣，日月固有明矣，星辰固有列矣，禽獸固有群矣，樹木固有立矣。
17 As long as people live on their inherent and original nature, and conduct on Tao, they can live well, and your bother is totally unnecessary. Why do you toil to advocate benevolence and righteousness?
你只要讓百姓依其天生固有的本性去生活，循道而行，人類社會便生存得好好地，完全不用你去煩心。為什麼又要辛辛苦苦地去提倡什麼仁義呢？
18 It is just like the parents knocking gong and drum in the funeral to expect their son back to life, which is useless.
這就像那失去兒子的父母親在葬禮上敲鑼打鼓，以期要回兒子的生命，那是毫無用處的。
19 What you advocate will disorder the nature of human. Abandon it! Wanna ask the library to store your books for others’ reference? It is unnecessary, I think.”
你們的主張是會擾亂人性的。提倡不得！要想將之收藏於國家圖書館中供人參考? 我看就不必了。」
夫子亦放德而行，遁遁而趨，已至矣；又何偈偈乎揭仁義，若擊鼓而求亡子焉？意，夫子亂人之性也！」